LIBRARY OF CONGRESS. 



W9- vop 



L*f]3 



UNITED STATES OF AMERICA. 




•yright, i8yg, by A. E. Willis. 



ILLUSTRATED 



PHYSIOGNOMY. 



BY PROFESSOR A. E. WILLIS, 

Practical Phrenologist, Author and Lecturer. 



l879- 




« 



CHARLES F. GUNTHER. 



Proprietor of the finest and most popular confectionery store in Chicago and the 
Western States. He is a self-made man, and a fair illustration of an evenly balanced 
head and temperaments ; he has good business capacity, is active and energetic ; his 
lips indicate self-control, and the eye-brows the ability to control others, and overcome 
obstacles. 



APPLICATION OF PHRENOLOGY. 



I do not know of anything connected with man's health, talents, 
character, business, happiness — in fact, everything pertaining to 
his career in life — to which phrenology cannot be successfully ap- 
plied ; neither do I know of anything where it is not necessary. 
The man who hires a clerk or employe, for any purpose, would find 
it to his advantage to know something about the private as well as 
general character of that individual. And the employe would like- 
wise find it to his advantage and convenience to know a little more 
about his employer's traits of character than he generally does. 
The salesman would better understand how to deal with customers, 
and the purchaser how to bargain with the seller, did they better 
understand human nature, and consequently each other. 

But there are two things or ways especially in which I believe 
phrenology will some day be applied, and I hope that day is not far 
distant. One is that every parent will deem it an imperative duty 
to leave to their children a full and detailed phrenological descrip- 
tion of their heads — a mental picture — so that their offspring may 
know wherein they resemble their ancestors ; and by comparing the 
charts with the life or character of their parents, they will better 
understand their own peculiarities, their excesses and deficiencies, 
and their natural tendencies. What an amount of practical knowl- 
edge and a blessing this would be to every son and daughter ? 
And what would not some persons give to know more about those 
who brought them into the world, but, through death, left them in 
early life, so that they had no opportunity to know them mentally ? 
Could there be any greater pleasure and interest growing out of 
family relationship than for people to be able to trace back to their 
grandparents and great-grandparents their temperaments and men- 



4 



tal characteristics, and thus be able, by comparison, to see wherein 
they resemble them, and what conditions of character they have 
inherited, to a certain extent, from their fathers' ancestors, and 
likewise from their mothers' ? This would be a blessing hitherto 
unknown to the human race, and the benefits of which none can 
predict. They could, likewise, see wherein their ancestors had been 
properly or improperly mated — learn the relation which the tem- 
peraments sustain to each other in marriage, and thus know the 
best combination favorable to bright, healthy offspring. So, by a 
comparison of the phrenological organs, they could learn why some 
parents were unhappy in their union. This would be a lesson of 
great practical importance, because to know the mistakes of others 
is to know how to avoid failures ourselves. 

The second application of phrenology is in the proper selection of 
a conjugal companion. What is the law to be observed in marriage ? 
Just this : Marry one whose heart and spiritual nature is in har- 
mony with your own, but whose temperament is different. Violate 
this law, and you will certainly bring misery upon yourself and 
partner, and entail sickness and early death on your posterity. 

But there is another reason why persons should consult phre- 
nology or a phrenologist in regard to marriage. Modern courtship 
is a farce, a sham, a deception, a lie. The object of courtship should 
be for the two parties to become familiar with and thoroughly un- 
derstand each others' peculiarity of mind and character, ways and 
habits, so as to enable them to judge whether they can love each 
other constantly, and thus live happily together. Do they do this ? 
Perhaps one couple out of a thousand may ; but the great majority 
conceal all objectionable traits of character, and reveal only the 
most pleasing and fascinating. Thepbject of each is merely to try 
and win or capture the other ; and very often all kinds of devices 
are resorted to for accomplishing this purpose. As marrying is the 
most important event in one's life, every precaution should be taken 
to insure success, and guard against being mistaken. 



BENEFIT OF PHRENOLOGY. 



The study of phrenology and physiognomy is the most impor- 
tant, useful and interesting study in the world. Only those who 
have made it a study, and followed its teachings far enough and 
long enough to be benefited by it, can possibly understand its 
value to mankind, individually and collectively. There is no sci- 
ence or pursuit of knowledge the investigation and acquisition of 
which will better develop the intellectual faculties, especially the 
perceptives, which render men practical, and impart a matter-of- 
fact, common-sense cast of mind, which can apply itself to almost 
any calling in life. So that, apart from its intrinsic value as a 
means of knowledge, it is particularly beneficial, even essential, to 
the development of the most important powers of the mind, and 
necessary to the successful accomplishment of every enterprise and 
transaction, whether it be of a business, social or religious nature. 

I hold, therefore, that every man, woman and child should have 
a general knowledge of phrenology and physiognomy, and especi- 
ally should teachers and ministers understand it, so that they might 
better know how to deal with human nature, and the more easily 
reach their minds and hearts. 

Every person should likewise have a chart of his head. A pic- 
ture of the mind and character is really of greater importance and 
value than a picture of the face. To know wherein we are defi- 
cient and excessive is an imperative duty devolving upon every 
person who would make the most of himself or herself, and fulfill 
the grand object of life. Our own perceptions and conceptions of 
our personal character, nature and ability, are only partial, and 
therefore imperfect. It requires some standard or rule by which 
we can measure — by which we can determine — the actual and 



6 



relative strength of all our faculties ; not only in their individual 
and collective relation to each other, but in their relation to the 
capacity of the same faculties in other minds. When people assert 
that they know all about themselves, or more than any one else can 
tell them, they not only show their ignorance of themselves, but 
also how little they know about a science that, when applied, can 
reveal to them more of the inner man than they ever thought of. 

Why spend half a lifetime trying to find out what calling in life 
you are best adapted for, when phrenology will point out your 
course before you commence ? 

Why train and educate children wrongfully, through ignorance 
of their physiological and mental nature, when a good practical 
phrenologist can tell more in ten minutes, about their hidden traits 
of character and natural tendencies, than parents will learn in ten 
years ? 

Why plunge into a matrimonial hell, when phrenological advice 
might have put you into a matrimonial heaven ? Why marry 
through ignorance of physiological principles or laws, and have 
your children die before they are twenty or thirty years of age, 
when proper marriage would have given long-lived sons and daugh- 
ters ? Why bring or transmit weak, sickly, passionate, dull, half- 
idiotic specimens of humanity, when parents might just as well be 
the progenitors of strong, healthy, moral, bright and intellectual 
children, who will be the joy and pride of their parents, and a 
blessing to the world ? 



Sound, mature understanding ; full of plans and schemes ; thoughtful. 




Eye of a thief, robber, liar, polygamist and libertine. Observe the form of the Eye 
well. Study and compare it with the shape of those you know are faithful to their mar- 
riage vows and those who are not — those who are true to one, and those who love many. 
Notice how some Eyes are round, some flat and long in the angles. Also notice the 
expression of Eyes, as it is from that chiefly you must determine whether they are thieves, 
liars and libertines, or not. 




The wanton Eye. Inclined to desire and submit to licentious gratification. Lack of 
resistance to obstacles or opposing circumstances. Deficient in force of character and 
controlling influence. Observe the distance between the eyelid and eyebrow ; also, the 
flat form of the eye. 



PRINCIPLES OF PHRENOLOGY. 



PHRENOLOGY reveals character by the form of the head and the 
size of its organs ; and is the parent of physiognomy. 

PHYSIOGNOMY reveals character by the shape of the features 
and the expression of the countenance. 

I ask the reader's careful consideration of the following prin- 
ciples : 

1. The brain is the organ of the mind, spirit or soul. 

2. The brain is a plurality of organs ; one or more of them 
can be exercised, or brought into action, independent of the others ; 
each, however, being in sympathy with the others, and all sustain- 
ing a mutual relation. 

3. The temperaments form the basis of human character, and 
determine the nature or direction of the organs. 

4. The size of any organ or head indicates its power. 

5. Any organ can be increased by exercise and decreased by 
non-exercise. 

6. The quality and fineness of the organs and features deter- 
mine the character and the ability, activity and brilliancy of the 
mind. 

7. The perfection of man's entire character — religious, moral, 
intellectual and commercial — depends upon the equality of all the 
organs and temperaments, and their even and proper exercise. 

8. The depth of the convolutions 'of the brain is the measure 
of the amount of mind — the index of genius. 

9. Whatever organ is most active, at the time being, deter- 
mines the action of the will at that time ; and whatever organ or 
organs are the largest and most active determine the general 
character. 



9 



io. The constant and intense exercise of one or a group of 
faculties, to the entire neglect of all the others, will in time pro- 
duce insanity. 

11. Individual character is partially hereditary and partially 
developed by education. 

12. The healthy action of the organs of the brain will depend 
upon the healthy action of the organs of the body. 

13. Diversity is a law of nature, and no two persons are, or 
can be, precisely alike in every particular ; so no two persons can, 
in the nature of things, think, feel and act just alike. Hence, 
growing out of this law, phrenology recognizes, as the birthright 
of every individual, liberty of person, thought, conscience and will, 
providing such liberty does not injure the person or morality of any 
other being, or conflict with the laws of God. 

Xo two persons are exactly alike, either in appearance or 
character. This diversity arises from the endless combination of 
the organs of the mind and body. When the intellectual and moral 
organs have the ascendancy overall the other organs of the system, 
or, in other words, where the upper portion of the brain is most 
largely developed, it gives rise to what phrenologists call the men- 
tal or nervous temperament. When the vital organs of the body 
are the largest and most active, they form the basis of other tem- 
peraments or physiological conditions, known as the vital and 
motive. Some phrenologists, however, divide these temperaments 
and make four of them : the vital, they call the sanguine and lym- 
phatic ; and the motive or bilious, they name osseous and muscular. 
There are other conditions which depend on the combination of 
the mental and physical organs, which some call emotional, pas- 
sional and caloric temperaments. 

It is the combination of the phrenological organs, with the 
temperaments and organic quality, that make up our character and 
talents, and determine our course through life ; and he only can be 
a successful phrenologist who has the ability to discern the harmony 
and proportion that these three conditions sustain to each other. 



PHYSIOGNOMY DEFINED. 



PHYSIOGNOMY may be defined, first, as the revelation of the 
character or spirit of any living organic being, by and through the 
form and expression of the features ; second, as the art and science 
of discerning and understanding the character so revealed to the 
observer. In other words, there are two kinds of physiognomy : 
Active and Passive. 

Everything in the world is stamped with its own peculiar physi- 
ognomy. Man has his ; the beasts of the field have theirs ; birds, 
fishes and reptiles have theirs. But I object to the idea of apply- 
ing the term physiognomy to anything that has not a medium 
degree of intelligent or instinctive life. Inanimate things may have 
form, but they lack expression, which is the distinguishing feature 
of physiognomy. There must be both form and expression. Form 
reveals the general character, and expression, the mind or disposi- 
tion. 

But, to be more definite, I do not consider the ability which a 
person possesses to read and define the various expressions of the 
human countenance can be properly called physiognomy, any more 
than the reading and understanding of printed matter can be called 
printing. 

Physiognomy is a sign which the Divine Being has written in 
plain characters upon the face of every living being, for the benefit 
of strangers. It is the window of the outer man, through which 
the observer becomes acquainted with the nature of the inner man. 

The talent or ability which men and women possess to read each 
other, I should prefer to call Intuitive Perception, because it is only 
through this kind of perception that we can successfully under- 
stand the human countenance. 



Sternness, commanding, ability, au- 
thority, discernment, reflection, resist- 
ance, determination. Observe the pro- 
jecting, overhanging eyebrows. 



Love, modesty, tenderness. Repre- 
sents a character almost perfect as far as 
good, amiable and moral traits are con- 
cerned. 




Quick to perceive, wide-awake ; im- 
pressibility ; observe rapidly, but do not 
retain impressions long, or think intently. 
Good eyesight. 




The amorous, sensual, talkative and 
unprincipled Eye. Apt to lead a fast life. 
Observe the fullness of the under eyelid. 



12 



We first perceive the appearance of one's features by the aid of 
our perceptive or observing faculties, which are located immediately 
over the nose and eyes. These impressions are transmitted to the 
reflective faculties, which occupy the upper portion of the forehead, 
and through the action of these faculties we conceive the character 
and nature of the individual as indicated in the appearances we 
have just observed ; so that, in reading human nature, the opera- 
tion of the mind is two-fold — first, perceptive, and, second, concep- 
tive ; or, in other words, we first analyze, then synthetize. 

For convenience and general use, however, the term physiog- 
nomy may be applied to designate either the language of the 
features or the ability to read them. 

Its use or practice is confined by men principally to the human 
family, as the reading of animals is generally considered of no par- 
ticular use, except so far as it helps us to discern the character of 
men and women, who, in their disposition and physiological struc- 
ture, resemble some animal, bird, fish or reptile. 

The study of physiognomy in the animal kingdom might, and 
ought to, be pursued with great interest and benefit. Every horse- 
jockey and dealer in cattle ought to study and practice animal 
physiognomy. The spirit, activity and strength of a horse can be 
determined by its facial expession and physical development, just 
as easily as we can discover similar conditions in a human being. 
A mere novice in physiognomy cannot but observe the difference 
between the noble and somewhat intelligent look of a Newfound- 
land dog, and the savage, threatening appearance of the bull-dog. 

I am inclined to think that animals make use of physiognomy 
as much, if not more, than men do. They not only read each 
other, but they minutely observe their master, man. 

Physiognomy and natural history are so closely allied that they 
should be studied together, and I am not sure but geology should 
also be included. Bacon once remarked that physiognomy was a 
science founded on observation, and ought to be studied in connec- 
tion with natural history. Physiognomy enters very largely into 



13 



a number of the sciences. When you study the rocks and surface 
of the earth you are really studying the earth's physiognomy ; and 
when the astronomer gazes through his telescope on worlds beyond 
his natural vision, he also is studying the physiognomy of the 
heavenly bodies, in fact, every thing in the world around us and 
above us, has its physiognomy — the very house you live in, the large 
variety of flowers, trees, fruits, etc., are distinguished from each 
other like persons by their respective physiognomies, hence, there 
is no end to study of this science ; it is as far-reaching and varied 
as the universe itself. Even books have their physiognomies, and 
those that live in the memories of the people and are handed down 
from generation to generation are those books that have the most 
human nature in them. Take the Bible, Bunyan's Pilgrim's Prog- 
ress and Shakespeare's works, as illustrations, all of them descrip- 
tive of character from the beginning to the end. 

It is very strange that a science so valuable, so easily acquired 
and applied, should be so much overlooked and neglected by the 
great mass of mankind. 

I am aware that every person makes use of physiognomy to a 
certain extent, because they cannot help doing so. It would be im- 
possible for one person to look at another without forming an 
opinion, either favorable or unfavorable ; but to study and pursue it 
in a systematic manner, so as to be sure that their impressions are 
correct, is something very few are in the habit of doing. 

Young people will spend any amount of time over sickly, senti- 
mental novels or love stories that are descriptive of some highly- 
colored romance, where a poor, homely, red-headed fellow manages 
to win the heart and person of the most beautiful woman in the 
world, after passing through the most trying ordeals, and perhaps 
hair-breadth escapes from death — stories that picture life as far from 
reality as black is from white, that ruin the memory, enfeeble the 
intellect, inflame the passions, and draw so heavily upon the sym- 
pathies that body and mind grow tired — books that when read at 
evening alone, bring sleepless nights, dreams of death, or make the 



heart beat as though it must burst at every sigh of the mind. 
These books excite sympathies for that which has no real existence, 
and unnerves the heart for the true battle of life. They will shed 
easy tears over the harrowing tale of a novel — but never see, in 
real life, the misery that needs sympathy, and cries out to God 
against them because it is withheld. By feeding on such stuff their 
senses are blunted, and they see no real poverty or woe in the 
world, and no heroes or heroines save their own unappreciated 
selves ; and instead of laying hold, like true men and women, upon 
the great problems of life, and, by the very force of will, surmount- 
ing the obstacles that lie in their way, they pander to this corrupt 
taste, become feeble minded, and unfit themselves for the stern 
realities of life. Such stories create an insatiate thirst for a ficti- 
tious life, or a longing desire for an indescribable something that a 
depraved taste and morbid imagination may picture, but which can 
never be realized. They will read, study and think about a charac- 
ter that is only a myth, rather than in a practical and scientific 
manner, study the actual characters of the men or women they in- 
tend to make their future husbands or wives. They prefer to leave 
that till the wedding knot is tied and the honey-moon has set, and 
the sad hours of matrimonial darkness have come in upon their 
blighted and mistaken lives. A romance of a different nature 
then dawns upon their vision — heroes of a different kind then enter 
upon the stage, and they play hate instead of love ; and must 
either live in a matrimonial hell, or play the second act, divorce. 
I do not say that this is the result of married life in general — it is 
the exception, not the rule — but it is too often the fate of senti- 
mentalists. 

Some may urge the idea that it is impossible to understand 
human nature with any reasonable degree of accuracy, because it is 
so varied, each person possessing a distinct character and differing 
from every other person, just as they differ in their looks. Every- 
thing in nature is full of variety, and there are many things we do 
not and cannot comprehend. There are many things concerning 



The dreamy Eye. Full of pleasure and 
animal enjoyment ; but good natured and 
thoughtful. 



Submissive, mild, discerning, penetrat- 
ing, and clear perception, but rather 
coquettish. 




The monogamic Eye. Wide-awake, 
eager, active, very susceptible to sur- 
rounding impressions. Readily observe. 
Such eyes generally have much feminine 
expression in them. 




Expressive, speaking Eye. Large lan- 
guage. When animated, studious, in- 
quiring and watchful ; but artful, mean, 
trickish and treacherous. The color is 
quite or almost black. 



i6 

the nature and character of the Divine Being we do not understand ; 
but that is no reason why we should not investigate the works of 
nature and study the character of God, so as to understand what is 
revealed, and find out as much as possible. 

There is this fact to be taken into consideration in the study of 
human nature, which will lessen the difficulty very much. Although 
every person has a distinct character, yet there are certain types of 
character, and every person belongs to one or the other, or, at 
least, partakes more of the qualities of one than the other ; so that 
when you understand a certain type, you have the key that will 
unlock the door to the general character of every person belonging 
to that cast or type. In addition to this, there are certain prin- 
ciples which lie at the foundation of human nature, and the exist- 
ence or manifestation of these principles will be perceptible, to a 
greater or less extent, in the formation of individual character. 
One is, that size and quality are a measure of power ; another, that 
no faculty or organ can display its full power until fully developed 
and properly exercised ; another, that coarseness or fineness, or in 
other words, the texture of the human body, is indicative of a like 
condition of the mind ; another, that form or shape, such as long, 
broad, sharp, round, etc., likewise accompanies special conditions of 
character. 

These principles and these manifestations are the same through- 
out the entire human race ; so that, if we once understand them and 
carefully apply them, our deductions and conclusions will be correct 
in every instance. 



HOW TO READ CHARACTER. 



There are two methods or ways of reading character. One is 
by impressibility — inductive reasoning ; the other, by comparison, 
aided by the perceptives. Some can read better by the first method, 
and others by the latter, and some by both, which is the best and 
most accurate plan. 

I will first describe what conditions are necessary, and then how 
to apply them, in order to read persons by the first method, which 
I propose to name Impressibility. 

The principal conditions requisite are two — a large amount of 
the organic quality, and very large human nature. To be a suc- 
cessful reader, it is absolutely necessary that you possess the faculty 
of human nature very large ; and to be a gifted or remarkable 
reader, it is likewise necessary to be endowed with a very sensitive 
nature, which is imparted only by the organic quality. These two 
qualities combined will render a person extremely sensitive, sus- 
ceptible and alive to all kinds of mental and nervous impressions 
and magnetic influences, whether external or internal. 

By mental and nervous impressions, I do not mean ideas pro- 
duced by the action of the mind, nor sensations produced by a dis- 
ordered state of the nervous system ; but rather the nature and 
qualities of the mind, which are more easily impressed upon a per- 
son having a nervous temperament, so that persons thus organized 
not only discern, but actually feel, the mental and physical qualities 
of the subjects before them. 

And here let me say that the ramifications of nerves which ex- 
tend all over the human body, are acknowledged to be a continua- 
tion of the brain ; therefore, if the mind acts upon the brain, it 
must also act upon the nervous system. But the mind cannot act 



IS 



upon the brain without a medium or connecting link, because the 
brain is material and the mind or spirit is not. Electricity is of so 
subtle and imponderable a nature that it occupies a place half way 
between mind and matter, partaking, in all probability, somewhat 
of the nature and qualities of both ; therefore it readily becomes 
the medium, in man, through which the mind or soul is brought in 
contact with matter. 

It is also an acknowledged fact that the body is constantly 
throwing off a nervous or magnetic fluid — a kind of human elec- 
tricity, I suppose. How far this extends from the body of a person 
is not known, but it is to such a distance that when two persons 
approach each other their circles of electricity come in contact 
before they meet. This is what I mean by magnetic influence ; so 
that when two persons of a sensitive nature are brought together, 
they immediately form or receive favorable or unfavorable impres- 
sions of each other, and, in many cases, will either like or dislike at 
first sight. Magnetism is defined to be that agent or force in nature 
which possesses the power of attraction ; but, call it by whatever 
name you will, or define it in whatever terms you may, it is nothing 
more or less than electricity. There can be no attraction without 
two objects or two substances exactly the same in nature, but 
directly opposite in their qualities — the one to answer as positive, 
the other as negative. 

Now, there are two kinds of electricity — the one positive and the 
other negative ; or in other words, the one male, and the other 
female ; and wherever there is positive and negative electricity, 
there will be attraction and unification. Two positives will not 
attract, neither will two negatives ; two men will not attract each 
other, nor will two women. There must be male and female to form 
attraction. 

Wherever there is attraction or repulsion, the easier and quicker 
do we perceive the character of others, and form favorable or un- 
favorable opinions. I believe this is one reason, and probably the 
principal one, why men can read women, and women men, with 



Common, vulgar, lack of refinement, and neither voluptuous nor affectionate. 




Showing the under lip protruding beyond the upper. The fullness of the lower lip 
represents strong, active affections ; but its protruding condition signifies a tendency in 
the disposition of such persons to draw others to them to cause them to succumb to their 
terms, desires and requirements ; a kind of holding back on their part, keeping in 
reserve ; though at the same time, aggressive in spirit. 




Dissatisfaction ; sour ; over particular ; more nice than wise. Poor Lips 
for kissing, and the form scarcely human. 



20 



greater ease and certainty than they can their own sex. In fact r 
women have a peculiar gift ; they seem to have an inward monitor 
which enables them to jump at their conclusions of men's charac- 
ters and intentions, especially in times of danger. Providence has 
probably given it to them (they being the weaker vessels) as a safe- 
guard against evil ; though it is a great pity Mother Eve did not 
make use of it to unravel the cunning devices of the enemy, Satan. 
And yet, when I reflect on it, I believe that Eve did read Satan to 
a certain extent, but, not knowing evil or its results, she made a 
great mistake — just such as we make nearly every day — that is, she 
didn't stick to her first impressions, which a person should always 
do, providing their ability to read character is well developed. 

Having explained the conditions necessary to read character by 
impressibility, a few words will be sufficient to explain how to do it. 
In the first place, you must place yourself in a negative condition 
to the person you wish to read — that is, allow them to make im- 
pressions upon you by the way they look, act and speak ; and do 
not do or say anything of yourself to interrupt, confuse or prevent 
them from revealing themselves as they naturally would. In the 
next place, be sure that the circumstances are favorable for them to 
make, and you to receive, correct impressions. Neither side should 
be placed at a disadvantage. For instance, if one or the other 
should be sick or out of temper, the impressions made on you may 
be wrong. You must endeavor to meet persons fairly and squarely, 
and look them calmly and directly in the face ; observe every angle 
of the face you can — full face, three-quarter face, side face — at the 
same time studying the different expressions of the face ; and let 
your impressions be formed from your very first interview. 

Having taken general observations, do not be in too great a 
hurry to pronounce your verdict and pass judgment, but wait until 
the interview is over and the individual has left you. Then analyze 
your thoughts and feelings as they flashed across your mind while 
taking observations, and combine them with the impression left 
upon you, and you will form a correct estimate. 



21 



Should you, in time, become better acquainted with the person 
or persons, and different impressions are produced upon you, under 
no circumstances be governed by any other than your first impres- 
sions — providing, as I have previously stated, your talent for read- 
ing character is first-class ; if it is not, you must form your opinion 
gradually and cautiously. 

The reason for adhering to first impressions is obvious. The 
oftener you meet, the more persons gain on your good will and 
friendship ; and what at first appears conspicuous, gradually lessens, 
and perhaps disappears. Social intercourse often covers up objec- 
tionable traits ; and, on the other hand, your acquaintance may, 
through some business transaction or family affair, create some un- 
pleasant feeling that would lessen yonr appreciation, or cause you 
to change your mind in regard to good qualities. But if your talent 
for reading character is poor, then acquaintance may help you to 
arrive at a proper conclusion. 

Do you ask me how you are to know whether you have first- 
class ability to read human nature ? I answer, there are only two 
ways that I know of. The first and best is to get a good phrenolo- 
gist to tell you. The other way is, to form your opinion of a per- 
son, and then find out if you are correct, by making inquiries, 
watching his conduct and investigating his life and character in a 
general and constant manner till you are sure your knowledge is 
correct. Do this with a sufficient number of persons to make it a 
fair test, and if your first impressions harmonize invariably with 
what you know concerning them, you may conclude you have good 
talent for that purpose ; but if your impressions are different, in 
most cases, from what you afterwards discover to be the real nature, 
you must, of course, conclude your ability to read character is only 
average, or perhaps poor. 

There is yet another reason why good readers of character 
should act upon their first impression. That is, because the nerv- 
ous fluid which acts as a telegraphic messenger to the mind will 
conduct impressions correctly, whereas our judgment or ideas of a 



22 



person may be wrong. Then these impressions may never act upon 
us the second time in the same way as they do the first ; in fact, 
first sensations are always different from those that follow. 

As I have mentioned on a preceding page, it is quite necessary, 
in reading a person, to study them from a side view of the face, as 
you are then enabled to observe traits of character you may not see 
in a front view. 

If you take two photographs of a person, one full face, the other 
a side view, you will see; how different the same individual looks in 
the two pictures ; though it does not follow that the picture that 
portrays him to the worst advantage represents objectionable traits 
of character, any more than the one which shows him to the best 
advantage exhibits the best traits of character. Such may be the 
case or it may not. 

Form is the basis of beauty, and there is always a certain out- 
line of the face which will make the face appear more beautiful than 
any other outline or position — a fact, by the way, which most 
photographers seem to know nothing about ; so that in getting the 
best outline of the face you get the best-looking portrait. But the 
object in studying the different angles of the human face, in the 
reading of character, is not to get the best-looking view, but to 
watch for and obtain the different expressions as they come and go, 
and to observe the flashing, darting, glancing and rapid movement 
of the eye, so that you see the emotions and almost read the 
very thoughts of an individual while he is in total ignorance of what 
you are trying to do. It is not well that the individual should know 
that you are trying to read him, because that would cause most 
persons to feel somewhat confused, and present unnatural expres- 
sions ; it would also put him on his guard, and so prevent you from 
correctly estimating, by presenting his best appearance. I remem- 
ber a man whose general appearance was that of a plain, unassum- 
ing, honest and sanctimonious kind of individual, but whose hidden 
character did not appear till I observed the expression of his face 
and eye from a side view. It is not sufficient to study or observe 



Sedate, serious turn of mind ; lack of mirthfulness ; deficient in character ; 
common, mean, with a little vanity ; sarcastic. 




Coarseness ; common mind ; the affections more passive than 
active ; given to sensual thoughts. 



24 



the face as a whole ; but you must scrutinize every feature, and even 
parts of a feature. If the nose, observe its length, breadth, prom- 
inence — whether concave or convex, sharp Or blunt, turn up or turn 
down at the point ; if the mouth, its size, shape— whether straight 
or curved, open or compressed, thick lips or thin lips, a rosy, 
healthy color, or pale, scabby, blue-black, dried-up lips ; if it is the 
eye, notice the color, shape, size — whether projecting or sunken, 
brilliant or dull, fierce or mild, whether it looks you steadily in the 
face during conversation, or is restless, glancing in all directions ; 
if the chin, whether prominent or deficient, round or square, pointed 
or indented ; if the eye-brows, whether raised, or retiring from, or 
descending and projecting over the eye — whether they are covered 
with little or much hair, whether light or dark, whether they almost 
meet on the nose or are far apart. 

In observing the outline of the face, notice whether it is round, 
oval, oblong or pyriform. Likewise, notice the color of the hair, 
its quality — whether straight or curly, soft or stiff, scanty or in 
abundance. Study the tone and modulation of the voice in speak- 
ing and singing. Observe the walk, positions in sitting and stand- 
ing, mode of shaking hands, the attitude taken while so doing. 
The manner of laughing — style of dress, whether neat, tasty and 
clean, or slovenly, whether tightly buttoned up or loose and open. 
In fact, study a person from head to foot, in every conceivable 
manner you can think of. 

When a person makes a remark, or acts in a manner not quite 
clear to your mind, ask yourself the question : Why did that per- 
son say and do thus ? And do not rest contented till you have 
found out, if possible ; for, in so doing, you will gain much knowl- 
edge in regard to the operations of the human mind as forming our 
every-day life and character, and you may likewise discover things 
you were not seeking to find out. 

Study people in their public life, their social life, their private 
life, their domestic life, and in their business transactions ; then, 
putting all these together, draw your inference, but never decide on 



25 



the character of a man or woman from any one of these conditions 
in life, or you may form a one-sided and contracted idea of their 
real character. A man may be much censured and abused in pub- 
lic life, and adored in private ; and thought little of, yea, even 
despised in social circles, but a recognized hero in public life or 
business circles. 

Finally, do not judge of a person so much by his great acts as 
his little acts. Great acts may be performed for show, public ap- 
probation, a name, or some selfish purpose ; but the little acts al- 
ways reveal the true and inner character. People are also cautious, 
wide-awake and guarded in their conspicuous deeds ; but in little 
things they are not, hence, they reveal their true nature without 
being aware of it. Especially is this the case with persons of large 
secretiveness ; the more they try to evade and conceal their 
thoughts, motives and intentions, the more they show them to a close 
observer of little things. In fact, it is the act of trying to cover up, 
that exposes the very things they wish to hide. 

SIGNS OF CHARACTER. 

It is not my intention, in this little work, to enter into an 
elaborate description of the signs of character. Most books on this 
subject are too extensive and complicated for the public to peruse. 
My aim is to awaken in the mind of the reader sufficient interest to 
study for him or herself, by mentioning in a brief manner, a few un- 
mistakable signs. 

A fine mind is always indicated by a fine organization. As well 
look for the sun to shine at night, as to see elegance, taste, refine- 
ment and delicacy of thought in one whose body is rough, coarse 
and common. The skin of such a person should be pure-looking, 
soft, even and of fine texture. The hair should likewise be very 
fine and soft. Mind molds and rules the body, and not the body 
the mind ; therefore, if the mind is not finely organized, neither is 
the body. By fineness of mind I mean texture or quality. Every 



26 



person knows the difference between fine and coarse cloth. The 
coarse cloth may be the most serviceable for every-day wear, but 
the fine will be the most valuable, and therefore the most prized 
and taken care of, and will be used only on extra occasions. So 
with a fine and coarse mind — the latter may be good and moral, and 
best adapted for the common duties of life, but the former will be 
contented only in the higher, loftier and purer pursuits and walks of 
life. 

A clear-thinking mind is evinced by a dark, sallow complexion. 
Such persons are generally calm, cool and collected — are definite, 
precise, systematic and comprehensive in their views and manner 
of saying and doing things. They seldom get confused in their 
ideas, and express themselves clearly and positively. A harmonious 
character, or one that is evenly balanced in the moral, social, in- 
tellectual and executive faculties, is manifested, first, by a general 
fullness and uniform appearance of the head. The skull should 
present an even surface — no bumps, because they indicate that there 
is a deficiency of some other bumps (or more properly speaking, 
organs) near by, or else the other organs are too large, and there is 
an excess of some kind. A head that presents the appearance of 
hills and valleys will show inconsistencies and contradictions of 
character, liable to ups and downs in life. Not only should the 
head be even, but also equally developed and proportionate. It 
would be difficult to describe just what shape the head ought to be. 
A phrenological plaster-of-Paris head with all the organs marked 
on it will give you the best idea. The second sign is proportionate 
and beautifully or properly-formed features. If the nose is concave 
or convex, the mouth unpleasant to look at (having a peculiar or 
objectionable expression around the corners), the chin deficient, and 
the eyes fixed, staring or evasive, look out for some odd and mean 
trait of character. 

A mind that loves and appreciates that which is beautiful 
must have beautiful features, which consist in fine, delicate 
and harmonious combinations of form and attractive expres- 



Ascerbity, moroseness ; crusty, stringent, self-important ; not easily imposed upon. 
Lack sociability and affection. Have much self-control, and not inclined to dissipation. 
Observe the Lips are thin and compressed. 




Stiff, set, precise ; considerable self-control, but not much affection. Observe the 
thinness of the lower lip, also a lack of curvature and fullness in the middle, so essential 
as the sign of an affectionate disposition. 




The upper Lip projecting over the under Lip. Such mouths represent a disposition 
in their owners to impress themselves strongly upon others ; are advancing in manner and 
behavior, and have generally considerable conceit, egotism, or vanity. 



28 



sion, manifested through its appropriate form. Form is the 
basis or frame-work of beauty ; and two things or conditions are 
necessary to produce human beauty. First, the body, which is 
form ; second, the soul or spirit, which gives expression through the 
form. These two qualities combined constitute what we term 
beauty. When I speak of beauty, I mean the highest type. In 
some persons we see an excess of mere physical beauty ; in others, 
an excess of mental and moral beauty ; and in a third class we see 
the physical and moral about equally combined. So there are 
many kinds and combinations of beauty, just as there are many 
kinds and combinations of colors. There are likewise many 
different tastes in regard to beauty. What one person admires 
another does not. So in regard to colors ; some like red, some 
blue, some green, some violet, and so on. As a rule, people like 
colors according to their passions or sentiments, and they appreci- 
ate and are fascinated by that kind of beauty which is a reflex of 
their own mind or soul. 

It is an old saying that beauty is only skin deep. I do not consider 
that true beauty in which the moral and social faculties do not lend 
their molding influence. Snakes have pretty skins, but we shudder 
at the very sight of them. A pretty face, therefore, that, on close 
inspection, reveals deceit, cunning, or any kind of wickedness, can- 
not be called beautiful. Addison has justly said that no woman 
can be handsome by the force of features alone, any more than 
she can be witty only by the help of speech. It is by the force of 
thought, that the expression of virtue or vice is written upon the 
countenance, and the features improved or degraded. Beauty of 
mind and beautiful features are therefore inseparably connected ; 
for as a man thinketh so he will appear, and his face will be a mirror 
in which a skilled physiognomist can discern the ruling passions of 
the soul. 

Beautiful eyes, having finely arched and dark eye-brows, are not 
common in men, and they indicate, in the man who is fortunate 
enough to be so divinely blest, a genuine, natural-born artist — one 



2 9 



who has the soul to appreciate that which is beautiful and lovely. 
In woman they denote a love and desire for pleasure, beauty, and 
the opposite sex, combined, very often, with a good deal of deviltry. 
The characteristics of this eye may likewise be found the same in 
both sexes. Wherever a lovely eye is seen — whether in man, woman 
or beast — there you will find some admirable trait of character ; and 
wherever a mean-looking eye is to be seen, rest assured there is a 
mean disposition of some kind behind it. 

A person with large, round, full and projecting eyes, that in 
appearance resemble those of an owl or a cat, has a disposition that 
is either timid, stupid, foolish, double-dealing or two-faced, and 
generally acts as though he were half-frightened, half-scared and 
afraid of you. 

Excessive passion or abuse of the sexual organs, shows itself in 
and around the eyes — gives a sort of dull, heavy, striking and some- 
times fascinating look. 

Laxity of the passions causes the lips to separate, open, and im- 
parts to the lower lip a drooping, hanging appearance ; while self- 
control and stringency cause them to close and present a tight, 
compressed appearance. When both conditions are equal, that is, 
the passions strong, but under control, the lips will have a full, 
curving, but closed and natural appearance, neither open nor com- 
pressed. 

Pain is objectionable, though not injurious ; pleasure is agree- 
able, hence, the love of it, like money, knows no bounds, and has a 
tendency to lead one into excess. Therefore, those most fond of 
pleasure are in the greatest danger of being led astray and finally 
ruined. 

There is great necessity of being guarded and cautious in read- 
ing persons from mere appearance, or their assumed, affected and 
dignified mode of conversation and actions. Persons that are 
reticent, reserved, evasive and mysterious in their ways of acting 
and general conduct, are subjects of suspicion, and to be mistrusted 
more than those who are just the opposite. 



30 



Although much has been done to enable us to perceive the 
character and disposition of the mind from external signs in the 
body, there is need of other discoveries. The same faculties mani- 
fest themselves in various ways in different persons. It is the 
education of the faculties, or lack of it, that makes up the diversity 
of their manifestations as much or more than the faculties them- 
selves. Hence, the phrenologist, before he can be perfect, must 
discover a method by which he can determine or read in what man- 
ner and under what influence each faculty has been developed. I 
believe that these conditions, and the peculiar disposition of each 
person imparted by the animal propensities (or the organs lying at 
the base and interior of the brain), must be observed from the ex- 
pression of the countenance. 

Sharp, bony knuckles indicate persons that are fond of physical 
exercise, hence are good walkers and workers ; but fleshy hands, 
that scarcely show any knuckles, belong to lazy persons, and if the 
flesh is soft and flabby, they are simply useless individuals to the 
world — -almost too lazy to exist. They prefer to sit down and 
take things easy, or ride everywhere they want to go, and are per- 
fectly contented in doing nothing, except to eat, drink, sleep and 
lay around the house. 

The more people develop their selfish natures the more they 
cramp their souls and the smaller they become ; on the same 
principle that women cramp their waists by tight lacing, injuring 
their health and spoiling the natural shape of their bodies. Thus 
selfishness injures the character of the soul and mars its facial 
expression, whereas generosity expands the soul and makes it 
beautiful. 

A person of taste and refinement may be known by fine, soft 
and neat hair, while a dirty, slovenly person will have coarse hair 
and an untidy, slouchy appearance to the whole head. The fine 
hair of the rabbit in contrast to that of the hog will serve as an 
illustration. 



ALLEN PINKERTON, 



The great and perhaps foremost detective in the United States, 
also author of "The Expressman and the Detective." 



He has a large amount of vitality, good perceptives, and very large secretiveness. He 
can smell a thief a mile off, and knows how and where to look for him. The width of the 
head indicates large executive ability, which, together with a strong constitution, gives 
him energy, and enables him to prosecute, follow up and accomplish whatever he under- 
takes. 



32 



Goethe says nothing is more significant of man's character than 
what he finds laughable, and I may add than the kind of laugh. 
Rowdies may be known by their laugh on the street as far as they 
can be heard. Wise men and fools don't laugh alike, nor do rough, 
ignorant people laugh the same as the refined and intelligent. 
There is the suppressed, secretive laugh in contrast to the loud 
and open. The giggling laugh, and the hearty, whole-souled 
laugh are easily distinguished and recognized by observation and 
attention. There are few things more depressing to the mind and 
injurious to the body than grief, fretting and turning one's self 
into a sort of living sepulchre ; or more healthful than hearty, whole- 
souled laughter and a cheerful, contented mind. 

Sagacity is indicated by a short, round neck, which seems set in 
the shoulders, as Dr. Simms, the physiognomist, justly observes. 
Napoleon Bonaparte and D. L. Moody, the evangelist, are good 
illustrations. 

All savage and destructive animals have heads formed on the 
broad and flat, or round principle, such as lions, tigers, leopards and 
rattlesnakes. All timid, docile and inoffensive animals have narrow 
heads between the ears, and are generally long-faced, like the 
horse, deer, hare and rabbit. So men, as a rule, with wide heads 
from ear to ear, have more force, management and executive ability 
than men with thin heads. If the head is very broad and deficient 
in moral and intellectual faculties, then the possessor of such a 
head may, on provocation, become rough and brutal in his treat- 
ment of animals or other persons. But when a wide head is well- 
balanced with the intellectual and moral organs, you have talent, 
worth and power combined. A person with such a head will try 
and develop, put into execution or carry out any new or general 
idea he may have — in other words, thoughts become actions. 
Hence, force, energy, policy, push, management and business ability 
or tact is generally found in such heads, though a man may have 
large energy, will power, enterprise, ambition and business ability 
where the head is long and of only average width, as also a man 



53 



with a wide head maybe so constituted as to lack executive ability ; 
the reader must take observations in order to discriminate for 
himself. 

Whenever a man aspires and claims to know or do something, 
or advocates any new truths or doctrines that are not fashionable 
or popular to the public mind, their prejudice will at once be 
aroused and they will denounce him as a quack or humbug. On 
the same principle, when an individual assumes to know more on a 
given subject, and attempts or offers to give instruction to a con- 
ceited person, he will turn up his nose, despise and reject not only 
the information, however valuable it may be, but also the indi- 
vidual, and most likely, if in his power, hold the person up to 
ridicule and scorn, or when the opportunity is afforded make all 
sorts of fun out of the subject and person. Such is generally the 
course of action pursued by people (of whom there are not a few) 
who are altogether too wise in their own conceit. 

EXPRESSION. 

It is the exercise of the faculties that gives expression to the 
face ; and as no two persons have exactly a corresponding combina- 
tion of faculties and temperaments, so there are no two persons 
possessing the same look, appearance or likeness. Each faculty 
stamps its own peculiar language upon the countenance. A dor- 
mant faculty makes little or no impression upon the face. It leaves 
a vacancy ; the language of that faculty is not there. Active bene- 
volence gives a beaming, urbane look ; agreeableness imparts a 
winning, pleasing look ; amativeness, a fascinating look, but if per- 
verted, a lascivious, tempting and wicked look ; resistance and firm- 
ness, a set, stern look ; language, an expressive appearance around 
the eye; ideality, a beautiful look; self esteem, a dignified look; 
causality, a thoughtful look — and so on. The larger and more 
active the faculty, the more marked will be its character upon the 
face. But it is the combination of all the faculties that gives the 



34 



identical, definite look to each individual. Hence, the secret of 
reading a person by the face is in the ability to discern, by mere 
expression, what faculties or qualities of mind are pictured on the 
countenance, and to discover whether they are used in a proper 
direction or in a perverted manner. We are attracted or repelled 
according to the language of the faculties we most admire ; and I 
suppose we like to see in others the same qualities of mind we pos- 
sess ourselves. Is not this the theory and secret of love ? 

Perfection of character depends on the perfection and harmo- 
nious development of all the organs of the mind and body. They 
must all be of equal size and strength. The temperaments and the 
organic quality must also be equally combined. 

The greater any given organ or faculty, the greater will be its 
power, its capacity of enjoyment, and the more will it require to 
receive satisfaction. 

It is the organic quality that gives tone, grade and value to one's 
character, talents, feelings and thoughts. If that condition is large, 
the whole nature, physical and mental, is of a high type and stand- 
ard ; but if deficient, then it is altogether low and common, and 
the mind is more of an animal and earthly nature, no matter what 
may be the size of the organs. The faculty of conscientiousness 
cannot be relied upon, as it may yield to the selfish propensities 
and animal desires. Mirthfulness, with such an organization, would 
manifest itself in foolish jesting, and, if destructiveness was also 
prominent, would delight in tormenting other persons or dumb an- 
imals, just for fun ; but in a higher nature, mirthfulness would be 
intelligent wit. Amativeness and conjugality, with a high and 
finely developed organism, would be pure, true, exalted and spirit- 
ual love ; but with the opposite condition, would be common, 
tending to a mere animal feeling, even if moral — and if not moral, 
would be low, base and degrading in their influence ; and so with 
all the faculties of the human mind. In observing character, there- 
fore, the organic quality is the first thing to be observed, as that is 



The peculiarity of this Nose is that it all seems to be crowded down to the point. It 
projects far out from the lip, but does not turn up or down. It is an uncommon Nose ; 
and after considerable study, I noticed and concluded that it belonged only to persons 
having a clear, natural insight into business affairs, being able to see what will pay, and 
to make it a success, imparting what I propose to call business scent, for such a man can 
smell business as easily as a dog can smell and trace his master. 




/ 




Pert ; quick to feel, think and act. Easily offended over trivial things. 
Not much force of character. 



36 



the foundation upon which the whole man is built, and the key that 
unlocks the entire character. 

The lines and expression around the mouth betray and reveal 
the state of the heart, as to whether it is good-natured, mean, sar- 
castic, sensual, refined, peaceful, happy, disappointed, sour, etc. 

The finer the features, the smoother and more delicate the hair, 
the more so will be the condition of the mind and feelings. A rough 
face, a rough mind or character. One thing necessary in reading 
character is the ability to discern the size and relative proportions 
of all the faculties, and to tell the kind of feeling and talent differ- 
ent combinations of faculties will produce — just the same as an 
artist can tell what color a combination of other colors will produce, 
or the chemist what will be the effect of a mixture of different chem- 
icals, or of the same colors and chemicals in different proportions. 

In the mental process of reading a person, we first perceive the 
expression, and from that conceive the character. Perception 
arises from the action of the perceptive faculties, located immedi- 
ately overthe eyes and nose ; conception, from the reflective faculties, 
located in the upper part of the forehead. In the central part of 
the forehead are located most of the literary faculties. 

It is the largest and most predominating trait of character that 
gives to the eyes their peculiar look — that expressive cast, that 
which we most notice and are influenced by ; hence, the expression 
of the eyes changes as fast as our thoughts change and the differ- 
ent faculties are brought into action. The eyes, therefore, become 
a mirror in which are pictured as they come and go all the thoughts, 
feelings, emotions and passions of the soul. How easy it is to see 
the presence of anger, joy, sadness ! So, in like manner, if we study 
until we become familiar with the different kinds of expression, we 
can observe the language of every change and condition of the mind 

What a magnetic or fascinating appearance is imparted to the 
eye when lit up by active amatvieness, agreeableness and approba- 
tiveness ! Secretiveness and mirthfulness are likewise conspicu- 
ously manifested in the eye. 



37 



Whatever persons notice most in others clearly indicates the 
ruling trait of character in themselves. If they notice dress in 
preference to anything else, then dress is their chief desire. If 
words and actions are criticised, then it is character and quality of 
mind that is predominant in the observer. Artists notice features, 
expressions and beauty ; fashionable and amative persons notice 
the style and physique of individuals, and so on ; each one trying 
to find in others what is a reflex of their own mind. 

The face, as a whole, with its accompanying expression, reveals 
one's nature and animal propensities. It likewise shows whether 
the faculties are active or passive, while the head shows their size 
and proportion to each other. Every feature of the face has its 
appropriate manifestation. The forehead portrays the amount of 
intellect. The chin tells us how much virility, ardor, intensity and 
the kind of affectionate desire one possesses. The mouth shows 
how much affection one has — whether friendly, sociable, warm- 
hearted or the reverse. The nose represents the animal traits and 
propensities — those qualities of mind that make men bold, fearless, 
aggressive, far-seeing, defensive, determined and accumulative. 
But the eyes — those two magnetic stars — what do they mean ? 
That is a question, reader, easier asked than answered. There seems 
to be a mystery about the eyes which has never yet been explained. 
What a depth of meaning, what a mine, what a store-house in 
which seem to be deposited things good and bad ! How we anx- 
iously look into them and try to discover what is behind ! If we 
could only read the thoughts they convey ! And what a mental 
effort we sometimes make to do so ! But, after all, we have to give 
it up ; they are too much like a policeman's lantern — the longer we 
look, the more blinded and confused we become. To see through 
a thing and discover what is behind, is not so easy as to get behind 
and see what is ahead. 

Two things, however, are evident. First, all eyes are not alike ; 
second, they do not affect us in the same manner nor exercise the 
same power over us, neither do any two individuals. I therefore 



33 



conclude that the eyes reveal (or are an index of) the kind, quality 
and nature of the mind, spirit and soul. These three words are 
sometimes used to express one and the same thing, yet each word 
has its peculiar, specific meaning. 

Mind is used to designate the intellect, understanding — the 
mental process of thinking, willing and choosing ; also, inclination, 
desire, intent, purpose. Mind may likewise be termed the opera- 
tion of the spirit upon the faculties, bringing them into activity. 

The word spirit means life, ardor, vivacity ; great activity or 
peculiar characteristics of mind or temper ; disposition of mind, 
intellectual or moral state, cheerfulness, enterprise. 

By soul, we mean any noble manifestation of the heart or moral 
nature ; the seat of life and action ; the rational, emotional and im- 
mortal part of man's nature. Of course, these definitions are in- 
tended to represent the spirit as connected with the body. 

From the above definitions, I presume it will be clear to the 
reader what is meant by the mind, spirit, soul, or whatever you 
choose to name that part of man manifested in the eye. And here 
let me say that the quality or nature of the soul, as to whether it is 
pure and exalted, or gross and low, can be determined by the or- 
ganic quality. 

The eyes, therefore, express every emotion of the soul, the 
quality of the soul and its present moral condition. They seem to 
be the window through which every faculty peeps out. Eyes differ in 
color, form, size and rapidity of motion. 

Black eyes are deep as the ocean, artful, crafty, treacherous — a 
smouldering fire that may burst into a full blaze at a moment's 
notice. They are generally retiring and reserved, and sometimes 
full of deviltry. The ways of a wicked person with black eyes are 
past finding out. So much for the bad qualities. The good quali- 
ties belonging to black or dark eyes are frankness, a confiding dis- 
position, affection, plain-speaking, truthfulness and a good degree 
of power, determination and force of character. Many black eyes 
are beautiful, magnetic in their effect, and indicative of a true, noble 



A well-formed Nose, indicating strength and development of character ; long-headed. 
Observe the sign of originality, as seen in the drooping septum. It renders a person 
rather odd, and unlike any one else in their way of saying and doing things. Are partic- 
ularly interested in anything new- — new theories, plans, sciences, etc. Quite reformatory 
in character. 




The Jewish Nose ; commercial, trading, speculating ; love of money, property, etc. 
Slow to act, suspicious and reserved. Observe the width of the lower part of the Nose, 
where it joins the nostril. 



4 o 



character. But, reader, never trifle with such, nor play any mean 
tricks with them, or they may take fearful revenge ; you can go 
just so far, but no farther ; and once aroused they give no quarters 
and know no such thing as mercy. I remember a small, handsome- 
looking woman, with large, black eyes, who put on considerable 
style, and presented the appearance of a delicate, lady-like woman. 
Those black full-moons of hers had captivated four or five young 
men, to whom she had promised her hand in marriage. One of 
them didn't exactly like that kind of fun, and so followed her up, 
causing her to apprehend danger. While talking with her upon the 
subject, she declared if he came near her she would shoot him. I 
replied she certainly wouldn't have the courage to shoot a man, 
when she cooly walked over to her bureau and took out a pistol, 
remarking, in an emphatic manner, " Wouldn't I ? " I concluded 
she would. Another black-eyed woman told me that if she ever 
found out her husband was not true to her, she would certainly 
shoot him. 

Small, flat, light eyes are cunning, evasive, sly, manceuvering, 
deceitful ; apt to lie, cheat, and with acquisitiveness, steal. Their 
deceitfulness is different from that of black eyes. Light eyes resort 
to a good deal of device, contrivance and stratagem. They are full 
of tactics, policy and management, and can keep things to them- 
selves, with little or no desire to impart them to others, unless it is 
something that weighs terribly upon the mind. Black eyes are not 
good at keeping secrets. They may, through conscientiousness or 
friendship, keep things committed to them as a secret trust ; but 
should enmity ever arise, they may betray you. 

Light eyes would not speak a thing right out, but work to your 
disadvantage in an underhand way — at the same time pretending 
probably to be your friend, and make themselves quite agreeable ; 
but the black eye would come right out, declare war and open fire. 
Light-eyed enemies are snakes in the grass ; black-eyed ones will 
show their enmity, and fight in the open field, though they may 
have a very treacherous way of doing it — something like the Indian, 



4i 



for instance. The fact that Indians fight behind trees as much as 
possible, or some other defensive place, is because that is their mode 
of life and warfare, and their only means of protection against a 
trained and armed military company. What I wish to impress 
upon the reader is, that they do not conceal their feelings, and pre- 
tend to be friendly when they are not. Light eyes conceal their 
character, their feelings, emotions, intentions and purposes, and, 
though they may hate and despise a person, will seldom manifest 
it unless in some manner compelled to do so. There are, however, 
many amiable, devoted women among this class ; as well as men — 
having strong, silent love, with tenderness and sympathy. The 
conditions peculiar to both kinds of eyes are all right if governed 
by the intellect and moral faculties ; but, when perverted, then look 
out for their evil manifestations, as already described. 

The more round the eye, the easier will it receive impressions, 
observe and gather ideas ; and the sooner, also, will such impres- 
sions be lost or forgotten. The narrower the eye, the slower will 
it be in gathering facts, receiving ideas, or coming to a conclusion ; 
but its possessor will retain knowledge much longer after it is ac- 
quired, and such persons are slower but more deliberate in judg- 
ment. Small, especially in children, are dull and slow to learn ; 
while large are quick to perceive, full of life and vivacity. The 
brighter the eye, the more will the individual resemble his or her 
mother. Eyes that are slow to move, are slow in thought and act ; 
while eyes that move rapidly belong to minds that are wide-awake 
and quick as lightning. 

The hair indicates fineness or coarseness of feeling, tone and 
strength of character, and the constitution, also the temperaments. 
Auburn hair denotes quick susceptibilities. Black hair is accom- 
panied with the bilious temperament, which gives power, strength 
and endurance. Light hair means delicacy, fineness and lighter 
tone of character — almost the opposite of black hair. Red hair 
belongs to the sanguine temperament, gives intense feelings, 
fiery, ardent, hot-blooded and passionate. If curly, emotional 



42 



and impulsive. Straight hair denotes mildness or tameness of 
nature. 

Red-haired persons should pursue out-door employment, as they 
need all the pure air they can get. Fine, light-haired persons can 
pursue any light or in-door business, and are not adapted for heavy 
work. Dark-haired persons can endure a considerable amount of 
labor of almost any kind. The coarser the hair, the more so the 
individual in thought, feeling and manner, and vice versa. 

Men of properly-developed and prominent character are so 
marked in their appearance, that, once seen, they can be easily 
recognized anywhere ; whereas common-place persons are more 
difficult to distinguish and remember. 

He who does not vary the intonation of the voice in speaking 
lacks self-control. 

Men cannot think and act rightly on any subject, or have clear 
and proper ideas, unless all their faculties are brought into active 
and equal use. 

It is the mental, passional and emotional temperaments com- 
bined that give energy, go-aheadativeness, impulsiveness and in- 
tensity of feeling and action. They cause a person to throw the 
whole soul into whatever is to be done, especially in speaking, act- 
ing or writing. 

A person with a healthy and equally-balanced condition of 
faculties and organs attracts (or causes people, things and circum- 
stances to succumb or place themselves under his influence or at his 
command) without any special effort of his ; while an individual 
having an organization which is the reverse, could not, with special 
effort, secure the same results and power. 

When the lips have a pure, fresh, cherry-red appearance, the 
blood is in the same condition, and the health good ; but if they 
look dry, scabby, blue and sickly, the blood is in a very bad state. 

Lips that are full and red, having a cushioned appearance, in- 
dicate a great amount of affection, fondness for caressing and kissing. 

Lips that are thin and compressed are wanting in affection, and 



The Roman Nose ; generalship, long-headed, far-seeing ; combative ; great force of 
mind ; argumentive, opposing, resisting, conquering and subduing. Observe the convex 
shape, which is always indicative of a combative spirit in some form. 




The Celestial or Baby Nose ; mild, docile and amiable disposition ; likewise indicative 
of female character. The opposite of the Roman Nose. Observe its concave shape. 



44 



indicate their possessor to be cold-hearted, deficient in sociability, 
and stringent, but having much self-control. 

Lips that are naturally open may mean laxity of the passions, or 
a desire to be praised, or both. 

Be on your guard with the individual whose mouth has a dis- 
gusting appearance, a sarcastic expression, objectionable lines 
around it, or one corner drawn up or in more than the other, unless 
by injury. 

A very large mouth denotes animalism, coarseness or vulgarity ; 
a straight mouth, a common or undeveloped character — nothing of 
the beautiful or artistic. Large mouths, however, are essential to 
good speakers, giving flexibility, so that they can express them- 
selves easily. 

A prominent, pointed chin signifies ardor, impulsiveness in 
regard to thd affections. A deficient chin denotes a lack of virility. 

A broad, full chin means strong, enduring, unchangeable affec- 
tion ; while a narrow, pointed chin has much intensity, but less 
power and consistency. 

Many persons think the nose of very little importance in read- 
ing character, but it is just the opposite. It represents masculine and 
feminine qualities more than any other feature — shows how much 
power and force of mind one has, and how much of the commercial, 
aggressive and martial spirit — shows whether one is long-headed 
enough to see into a mill-stone, or no farther than the point of his 
nose ; it shows whether the character is weak or strong, whether 
the disposition is of a turn-up or turn-down nature. If the nose is 
concave and turned up a little at the point, whenever such persons 
become offended (and such individuals take offense easily), they 
will manifest a sort of turn-up, go-off, get-away, leave-you-alone 
sort of spirit, and act as if they were afraid to have anything more 
to say or do with the Offender. Certain animals will act in a similar 
way. Take pussy, for instance. Do something she does not like, 
and she goes off to another part of the room, and looks at you in a 
half-frightened, suspicious manner, as much as to say, You con- 



45 



temptible thing, what do you mean ? and why did you do that ? 
For the turn-up nose has likewise an inquisitive disposition ; but 
pussy never seeks revenge by making any attack upon you at any 
future time, nor has she just the kind of nose I have been describing ; 
nor do human beings with this kind of nose seek retaliation or 
revenge in the future — they are generally contented to leave one 
severely alone. But the convex nose, turning down at the point, 
in eagle fashion, is just the opposite. Do them an injury, or an 
imaginary evil, and they will wait for an opportunity to pounce upon 
you like an eagle upon its prey — not physically, perhaps ; but in 
some manner they will take the advantage of you, it may be in a 
business transaction, or in the way of an injury to your character. 
The story of the tailor and the elephant somewhat illustrates this 
shade of character. A tailor was in the habit of tormenting an 
elephant by pricking him with his needle. The elephant did not 
resent it at the time, but went away to a pool of the dirtiest water 
he could find, and sucking up all he could carry in his proboscis, 
returned to the tailor, and gave him the benefit of a good ducking. 
While examining a person having a nose of this description, I re- 
marked that, if a person took the advantage of him or did him an 
injury, he would try to get even with him sometime, if it was years 
afterwards. The subject replied that he would, if it was a hundred 
years afterwards. Such persons never forget an injury. 

The convex nose also indicates combativeness — the opposing, 
resisting, fighting and energetic spirit. 

When the central part of the nose, where it joins the face, is 
wide, it indicates a commercial spirit, love of money or property, 
and desire to accumulate. When narrow, it means deficiency in 
that respect. 

Where the nostrils are wide open it is a sign of good breathing 
power ; when narrow, a deficiency. 

The manner of walking corresponds and harmonizes with the 
habits and disposition. A slouch and a sloven hang out their signs 



4 6 



as they walk. A man of ambition, energy and hope will walk rap- 
idly, briskly, and take long steps. 

The man who has much firmness and precision in his character 
will have just that kind of a walk. 

Those who have an easy, graceful walk, will do things in like 
manner ; while those who seem to make an effort to walk, work and 
labor as if it were a task. 

Beware of persons who, when viewed from behind, have a sort 
of mean, shuffling, secretive kind of walk. They move along as 
though they were afraid to use their legs. 

Those who step heavily on the heel generally have much solidity 
and firmness of character. Those who walk tip-toe fashion have 
rooms to rent in the upper story. 

Those who walk very lightly may have a light, mirthful, senti- 
mental kind of character, or possess secretiveness or cautiousness, 
or all combined. 

A person who is overflowing with conceit, egotism and vanity, 
will not only show it in the face and eyes, but in the dignified, self- 
complacent, pompous, I-don't-care kind of walk. The head will 
also be erect or slightly elevated. A man who is brim-full of busi- 
ness, walks in a hurried and somewhat excited manner ; while one 
who has made a fortune and retired, walks along cool, easy, leisurely 
and indifferent. 

Large self-esteem and firmness will not only cause their possessor 
to walk erect and stand straight, but also to sit erect, scarcely 
bending the body in any position. 

Sitting or lounging in a careless manner generally denotes defi- 
cient self-esteem. 

Persons who have a restless, craving, passionate nature, are never 
contented unless witnessing or taking part in something exciting, 
such as gambling, horse-racing, or any of the sporting games, 
attending some sensational play or fashionable ball — will indulge in 
stimulants of some kind, such as wines, liquor and tobacco. A 
woman who chews gum and has little ambition for anything else 



47 



than to dress and attend fashionable, showy places of amusement, 
and visit drinking restaurants, has generally the same elements of 
character ; and if she conveniently could, would go anywhere and 
everywhere that a man does. The common habit of picking the 
teeth indicates a sort of craving, uneasy nature, one fond of some 
kind of excitement. The constant practice of many, in picking 
their teeth for half-an-hour after eating, and even between meals, 
and swallowing all the corrupt matter, is just about as dirty and 
irritating a practice as picking one's nose. Tooth-picking, gum 
chewing, tobacco chewing, and even smoking, are all exciting and 
injurious habits. No one of them beautify or lend any charm to 
the face or character. 



IN PROSPECTIVE. 



Prof. Willis' Treatise on Human Nature and Physiog- 
nomy, will be revised and enlarged, beautifully and extensively 
illustrated, and ready for sale sometime this winter or in the spring 
of 1880. It will contain some five or six hundred pages, and be 
one of the most valuable works ever published on the subject, and 
be written in a very fascinating style. 



N. B. — Persons wishing copies of this pamphlet can have them 
by addressing Prof. A. E. Willis, 73 Lake St., Chicago. Price, 50 
cents each, sent by mail, post-paid. 



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